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and the generation according to the flesh of the whole man comes forth and takes place. And in another way, also, through this he portrays for us the whole man stripping off the flesh, so that from this they too might be known as children of the flesh and it might become a type of the spiritual circumcision of the spiritual children who are later to be reborn without emission and intercourse and corruption, so that when that one appears, this one might then cease and in the foreskin of the flesh each of the sheep might be sealed in its place by the blood of Christ, that is, in the circumcision not made with hands, according to Paul, and in the stripping off of the flesh, I mean, of the earthly mindset, we being circumcised mystically, but it happening in the perception and knowledge of the soul.

5. That to the first world produced in the beginning, two others were co-generated, of which the

last is a type of those things that were to come into being after these, being a certain middle between the ancient things and the later things; and of what the promised land was an image, and the rest. (133)

This people, then, from the seed of Abraham, that is, the portion from the side of Adam, was established by God as a certain new and third world, bearing an image (134) of that first world and paradise and of the second itself, that is, the one in the ark, and not only this, but also a type of the things that were to come to be after these, being a certain middle, and sketching the ancient things for those who would come later, and for the later ones, signifying that the ancient things were to be joined. For it had the promised land, a second paradise in place of that paradise, the ark in place of the Theotokos, foretelling to us through them and imaging the return and inheritance in that one which was to be for the saints in the renewal of the Holy Spirit. It had the law, as the forefathers had the commandment; and through the servitude of the law it signified the freedom beyond law which was to be given in a spiritual law. It had the jar of manna in place of the tree of life in the middle of paradise, of which those ones were not permitted to eat, bearing an image and signifying the jar which was to bear Christ within. It had the manna in place of Christ; for He is the bread that came down from heaven and gives eternal life to the world; for this reason the manna was also from heaven; 'For man,' it says, 'ate the bread of angels.' And, to speak concisely, having made it a new paradise, He placed in it many things more precious and loftier than that paradise, inasmuch as it was a type of greater promises and realities.

For He also placed Moses in it, just as He placed Adam there; and God spoke to him as to Adam and Moses spoke to God as did Adam; But Adam did not have, as this one did, the hope of the promise that the only-begotten Son of God and God would arrive there bodily. That one had the tree of life, but not that life itself; but this one possessed the grace of the Spirit in the prophets, more manifest than the tree of life (135), who were promising that the perfect and true life would be given in Christ. That paradise had a life without toil and care, and trees and beautiful fruits for food; this one also had the manna from heaven as ready food, as has been said; and they drank from the accompanying rock water sweeter than honey; not only that, but also 'their garments and their sandals did not grow old nor wear out,' but these also grew along with their bodies and there was not a sick person in their tribes. Those in the first paradise had the threat of death and a curse in the transgression of the commandment; those in this one had the hope of remission of sins and the blessing of eternal life if any of them did not fulfill the law of God, Christ having been promised to come and

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προέρχεται καί ἡ κατά σάρκα γένεσις τοῦ ὅλου ἀνθρώπου γίνεται. Ἄλλως τε δέ καί ὡς ὅλον ἄνθρωπον τήν σάρκα ἀποδυόμενον διά τούτου ἡμῖν ὑποζωγραφεῖ, ὡς ἄν ἐκ ταύτης κἀκεῖνοι ὡς τῆς σαρκός τέκνα γνώριμοι ὦσι καί τύπος γένηται τῆς πενυματικῆς περιτομῆς τῶν δίχα ῥεύσεως καί συνουσίας καί φθορᾶς ἀναγεννᾶσθαι μελλόντων ὕστερον τέκνων πνευματικῶν, ἵν᾿ ὅταν ἐκείνη φανῇ, αὐτή τηνικαῦτα παυθῇ καί ἐν τῇ ἀκροβυστίᾳ τῆς σαρκός ἕκαστον τῶν προβάτων ἀντ᾿ αὐτῆς τῷ αἵματι τοῦ Χριστοῦ σφραγισθῇ, ἐν τῇ ἀχειροποιήτῳ περιτομῇ δηλονότι κατά τόν Παῦλον καί τῇ ἀπεκδύσει τῆς σαρκός, αὐτοῦ φημι τοῦ γηΐνου φρονήματος, περιτεμνομένων ἡμῶν μυστικῶς μέν, ἐν αἰσθήσει δέ ψυχῆς καί γνώσει γινομένων αὐτῆς.

ε΄. Ὅτι τῷ παραχθέντι πρώτῳ κατ᾿ ἀρχάς κόσμῳ ἕτεροι δύο συνεπεγένοντο, ὧν ὁ

ἔσχατος τύπος ἐστί τῶν μετά ταῦτα μελλόντων γενέσθαι, μέσος τις ὤν τῶν ἀρχαίων καί τῶν ἐξ ὕστερον· καί τίνος ἦν εἰκών ἡ τῆς ἐπαγγελίας γῆ καί τά ἑξῆς. (133)

Ὁ μέν οὖν λαός οὗτος ὁ ἐκ τοῦ σπέρματος Ἀβραάμ, ἤγουν ἡ μερίς ἡ ἐκ τῆς

πλευρᾶς τοῦ Ἀδάμ, οἷα δέ νέος ἄλλος τις καί τρίτος κόσμος ὑπό τοῦ Θεοῦ κατέστη, εἰκόνα (134) τοῦ πρώτου φέρων ἐκείνου κόσμου καί παραδείσου καί αὐτοῦ τοῦ δευτέρου, τοῦ ἐν τῇ κιβωτῷ δηλονότι, οὐ μόνον δέ, ἀλλά καί τύπον τῶν μετά ταῦτα μελλόντων γενέσθαι, μέσος τις ὤν καί τά μέν ἀρχαῖα τοῖς εἰς ὕστερον ὑπογράφων, τοῖς δέ γε ὕστερον τά ἀρχαῖα σημαίνων συνάπτεσθαι. Εἶχε γάρ τήν γῆν τῆς ἐπαγγελίας ἀντί τοῦ παραδείσου ἐκείνου παράδεισον ἄλλον δεύτερον, τήν κιβωτόν ἀντί τῆς Θεοτόκου, προμηνύων ἡμῖν δι᾿ αὐτῶν καί ἐξεικονίζων τήν ἐν ἀνακαινώσει Πνεύματος Ἁγίου μέλλουσαν ἔσεσθαι τοῖς ἁγίοις ἐν ἐκείνῳ ἐπάνοδον καί κληρονομίαν. Εἶχε τόν νόμον, ὡς τήν ἐντολήν οἱ προπάτορες ἐδήλου δέ διά τῆς τοῦ νόμου δουλείας τήν ὑπέρ νόμον δοθήσεσθαι μέλλουσαν ἐλευθερίαν ἐν νόμῳ πνευματικῷ. Εἶχε τήν στάμνον τοῦ μάννα ἀντί τοῦ ξύλου τῆς ζωῆς τοῦ ἐν μέσῳ τοῦ παραδείσου, οὗ φαγεῖν οὐκ ἐάθησαν ἐκεῖνοι, εἰκόνα φέρουσαν καί δηλοῦσαν τήν στάμνον τήν τόν Χριστόν φέρειν ἐντός μέλλουσαν. Εἶχε τό μάννα ἀντί τοῦ Χριστοῦ· αὐτός γάρ ἐστιν ὁ ἄρτος ὁ ἐξ οὐρανοῦ καταβάς καί ζωήν αἰώνιον τῷ κόσμῳ διδούς· διά τοῦτο γάρ καί τό μάννα ἐξ οὐρανῶν ἦν· "Ἄρτον γάρ, φησίν, ἀγγέλων ἔφαγεν ἄνθρωπος". Καί συνελόντα εἰπεῖν, παράδεισον αὐτόν νέον πεποιηκώς, πολλά τοῦ παραδείσου ἐκείνου τιμιώτερά τε καί ὑψηλότερα ἐν αὐτῷ ἔθετο, ὅσῳ καί μειζόνων ἐπαγγελιῶν καί πραγμάτων τύπος ἦν.

Ἔθετο καί γάρ ἐν αὐτῷ τόν Μωϋσῆν, καθάπερ ἐκεῖ τόν Ἀδάμ· καί ἐλάλει αὐτῷ ὁ Θεός ὡς τῷ Ἀδάμ καί ὁ Μωϋσῆς ἐλάλει τῷ Θεῷ καθώς ὁ Ἀδάμ· Ἀλλ᾿ οὐκ εἶχεν ὁ Ἀδάμ ὡς οὗτος ἐπαγγελίας ἐλπίδα τοῦ σωματικῶς ἐκεῖσε παραγενέσθαι τόν μονογενῆ τοῦ Θεοῦ Υἱόν καί Θεόν. Εἶχεν ἐκεῖνος τό ξύλον τῆς ζωῆς, οὐκ ἐκείνην δέ αὐτήν τήν ζωήν· οὗτος δέ ἐκδηλοτέραν μέν ὑπέρ τό τῆς ζωῆς ξύλον (135) τήν τοῦ Πνεύματος χάριν ἐν τοῖς προφήταις ἐκέκτητο, τήν τελείαν καί ἀληθινήν ζωήν ἐν τῷ Χριστῷ δοθήσεσθαι κατεπαγγελλομένοις. Εἶχεν ὁ παράδεισος ἐκεῖνος ἄπονον ζωήν καί ἀμέριμνον, δένδρα τε καί καρπούς ὡραίους εἰς βρῶσιν· εἶχε καί οὗτος τό μάννα ἐξ οὐρανοῦ τροφήν αὐτοσχέδιον, ὥσπερ εἴρηται· ἔπινόν τε ἐκ πέτρας ἀκολουθούσης ὕδωρ ὑπέρ μέλιν γλυκάζον· οὐ μήν ἀλλά γάρ καί "τά ἱμάτια αὐτῶν καί τά ὑποδήματα οὐκ ἐπαλαιοῦντο οὐδέ ἐφθείροντο", ἀλλά συνηύξανον καί ταῦτα τοῖς αὐτῶν σώμασι καί οὐκ ἦν ἐν ταῖς φυλαῖς αὐτῶν ὁ ἀσθενῶν. Εἶχον οἱ ἐν τῷ πρώτῳ παραδείσῳ ἀπειλήν θανάτου καί κατάρας ἐν τῇ παραβάσει τῆς ἐντολῆς· εἶχον οἱ ἐν τούτῳ ἀφέσεως ἁμαρτιῶν ἐλπίδα καί εὐλογίαν ζωῆς αἰωνίου ἐν τῷ μή πληρῶσαι τόν νόμον τοῦ Θεοῦ τινα ἐξ αὐτῶν, τοῦ Χριστοῦ ἐλθεῖν κατεπαγγελλομένου καί